On the whole, then, it seems that Prof. Royce’s investigations only make it more apparent than before that the relational scheme which discursive thought uses does not adequately express the true nature of the real, and that the mystics of all ages have been so far justified in their contention that the form of our experience which presents the truest analogy to the experience of the Absolute must be supra-relational, or, in other words, that the most real type of finite experience must be one which transcends the distinction of subject and predicate. To admit this is, however, not to admit that we are altogether ignorant how the one and the many are united in Reality. For there are many other types of human experience besides that which is dominated by the discursive and relational intellect. In immediate simple feeling we have obviously a type of conscious experience in which distinction and relation have as yet not emerged. And I have tried in Bk. I. chap. 2 to show how in the direct intuition of an æsthetic whole by trained artistic perception we have at a higher level an experience which contains the results of an elaborate process of distinction and relation, but contains them in a way which transcends the relational form and reverts in its directness to the unity of immediate feeling. While again we have in the personal love which is one with mutual insight a form of experience that, if translated into the language of the intellect, would require for its description a whole world of relations and predicates, and is yet, as experienced, an intimate unity no relational scheme can more than faintly adumbrate. And it is worthy of consideration that religious emotion in all ages has borrowed from these forms of experience its favourite expressions for the highest modes of communion between the finite and the infinite, the “beatific vision,” the “love of God,” etc.